Chapter 15

1 Moses’ song. 22 The people want water. 23 The waters at Marah are bitter. 25 A tree sweeteneth them. 27 At Elim are twelve wells, and seventy palm trees.

1. Then sang Moses. Moses’ song at the Red Sea has ever provided the church of God a pattern for praise in all its conflicts with the powers of darkness (see PP 289). The majestic theme of this song echoes through all the songs of Israel, in praise to God for His glorious works on their behalf. Finally, the song of Moses the servant of God will be sung again, with the song of the Lamb, by heroes of faith standing upon the “sea of glass,” victorious over the beast and his image (Rev. 15:3).

Moses is not expressly designated as the author of this song, but its form and content point undeniably to him as such (see PP 288). The song is composed of three climactic stanzas, each of which begins with praise to the Lord and ends with a description of the overthrow of the Egyptian host (Ex. 15:2-5, 6-10, 11–18). The theme announced in v. 1 is treated in three different ways, in each of which, however, the omnipotence of God is dominant. With clear prophetic insight, the third stanza especially, points to the glory of Israel in its future homeland, and to the sanctuary as God’s dwelling place.

He hath triumphed gloriously. The words of v. 1 were repeated by a chorus of women, led by Miriam (see vs. 20, 21). It is not certain whether this was done after each stanza, that is, after vs. 5, 10, and 18, or only at the end of the song. The words translated “triumphed gloriously” mean, literally, “highly exalted” or “gloriously glorious,” as the LXX has rendered this common Hebrew verb. It is repeated to convey the thought of exaltation in the most emphatic way possible.

2. The Lord. Here the abbreviated form of God’s name, Yah, appears for the first time in the OT narrative. It is occasionally used in poetic language on account of the rhythm, and also as an ending for personal and even topographical names, as for example, Abijah, Ahaziah, Hezekiah, Zedekiah, Mt. Moriah, etc. (see pp. 35, 173).

And I will prepare him an habitation. These words are the translation of a single Hebrew word. This illustrates the compactness of Hebrew poetry. The KJV rendering seems to have come originally from the Aramaic Targum of Onkelos, who paraphrased the single word of the text by the expression, “I will build him a sanctuary.” Though this may have been one of the meanings of the verb, most translators since the days of the LXX and the Vulgate, including most modern commentators, have preferred the basic meaning of the verb, “beauty.” Accordingly, they translate the expression, “I will glorify him,” or “I will praise him” (RSV).

5. As a stone. Having accorded God the glory for the miraculous deliverance of Israel and the defeat of the Egyptians, Moses describes their fate in language highly poetic yet so plain it requires no explanation. It is possible that at this point Miriam’s chorus replied, with the words recorded in v. 21.

6. Thy right hand. With this verse a new stanza begins. For the most part it expands and explains the preceding one, presenting more details and drawing a sharp contrast between the pride and arrogance of the Egyptians and their miserable fall. All this was accomplished by the “right hand” of the Lord.

8. The blast of thy nostrils. A highly poetic description of the east wind, which had in part been responsible for the dividing of the waters. Waxing bolder in his imagery, Moses represents the floods as “standing in a heap” on either side, and the depths as “congealed.”

Congealed. Literally, “contracted,” “drawn together,” or “curdled.” Here used poetically, this word should not be construed as meaning that the waters actually froze (see PP 287).

9. The enemy said. By short clauses, following one another without connecting particles, the confidence of the Egyptians as they pursued the Israelites, breathing vengeance, is graphically depicted. The broken speech imitates the exclamations of the king’s soldiers, who were at once eager and out of breath. This description is an unusual departure from the usual stately order of Hebrew poetry.

10. Thou didst blow. This statement presents another fact not mentioned in the direct narrative of the destruction of the Egyptians, though it is in complete harmony with it. As a strong east wind had separated the waters and held them back for the Israelites, now a wind from the west or northwest brought the waters back upon the Egyptians. In obedience to its Creator, wind effectively served to rescue one people and to destroy another.

Sank as lead. The first stanza ended (v. 5) by comparing the drowning Egyptians with sinking zones. The second stanza ends with a similar expression, comparing the Egyptians to lead. The waters into which they sank are called “mighty” because of the mighty proof of the Creator’s glory provided by the waves rushing majestically back to fill their usual space. Here Miriam’s chorus (v. 21) probably interposed again.

11. Who is like unto thee? Once more Moses takes up his song of praise and victory. The third strophe assures God’s people that He will finish the work of salvation, already begun, will fill their enemies with terror, and will bring them to His holy dwelling place and plant them on the mountain of His inheritance. What the Lord has done thus far is regarded as a pledge of what the future yet has in store for those who follow where He leads.

14. The people shall hear. The Hebrew word translated “people” is in the plural and includes the tribes, or nations, of Philistia, Edom, and Moab, and the other inhabitants of Canaan (v. 15). Moses speaks now in the role of a prophet (see Deut. 18:15), as he looks forward to the effects of their own miraculous deliverance from the armies of Egypt. The peoples of Palestine would not only hear of this event but be terrified by gloomy forebodings of what lay in store for them, and thus not have the courage to offer effective opposition to Israel.

Palestina. This is the Greek form of a Hebrew word more accurately translated “Philistia.” It does not designate the whole country now known by the name of Palestine, but only a strip of territory extending along the southwestern coast of Canaan, from south of Gaza to Joppa. Some 50 mi. in extent, this strip of coastland was occupied by the Philistine confederacy, which became such a thorn in the side of Israel in later times.

15. The dukes of Edom. By the time Israel approached the borders of Edom, its dukes had given place to kings (Num. 20:14; cf. Gen. 36:15). Although the refusal of the Edomites to allow Israel passage through their land gives the impression that they felt powerful and unafraid, the fact that they rejected the peaceable request of Moses shows clearly a sense of insecurity and alarm which they sought to hide (see Judges 11:17).

The mighty men of Moab. The alarm of the Moabites was indicated by Balak’s efforts to induce Balaam to curse the Israelites (Num. 22 to 24).

All the inhabitants of Canaan. This prophecy was strikingly fulfilled when “all the kings of the Canaanites … heard that the Lord had dried up the waters of Jordan from before the children of Israel, … their heart melted, neither was there spirit in them any more” (Joshua 5:1).

16. Till thy people pass over. Not the passing through the Red Sea, for that had already taken place, but the crossing of the desert and the borders of Canaan.

17. In the mountain. “The mountain of thine inheritance” was probably not the hill country of Canaan (Deut. 3:25), as some commentators have maintained, but rather the mountain the Lord had selected for a sanctuary (Ps. 78:54) and chosen as His own dwelling place. The planting of Israel upon this mountain does not signify their entrance into the Promised land, but the planting of the people of God in the house of the Lord (Ps. 92:13), in the future sanctuary. There the Lord would enter into more perfect fellowship with His people, and there they would show themselves to be His special possession by serving Him and offering up their sacrifices.

18. The Lord shall reign for ever and ever. Similar declarations are found elsewhere in Scripture (see Ps. 10:16; 29:10; 146:10; Rev. 11:15; etc.). Moses thus expresses the firm conviction of the man of God that God’s dominion is everlasting, not alone in the universe but in this world as well, not only under the law but also under the gospel, not only in time but throughout eternity. With this inspired exclamation the song of Moses closes, though in the next verse he gives an explanation of why God’s reign will last forever.

Like the two preceding stanzas, which ended with a statement concerning the destruction of the Egyptians (see vs. 5, 10), the third is brought to a close in a similar way. Instead of directing attention to the defeated Egyptians, however, Moses turns to their own triumphant Deliverer. The song, therefore, does not close with a gloomy picture of the destruction of God’s enemies, but on a note of victory and praise. This same theme will characterize the song of Moses and the Lamb, which the redeemed will sing upon the sea of glass (Rev. 15:2–4).

20. Miriam the prophetess. Miriam is the first woman whom the Bible honors with this title. Others followed from time to time throughout the history of God’s people (see Judges 4:4; 2 Kings 22:14; Isa. 8:3; Luke 2:36). Miriam is not called a prophetess here primarily because the words she sang were inspired, but rather in recognition of her role in the Exodus, second only to the part taken by Moses and Aaron (see PP 382). She specifically claimed to possess the prophetic gift (Num. 12:2), inasmuch as God had spoken through her. The prophet Micah states that the Lord delivered Israel out of Egypt by Moses, Aaron, and Miriam (Micah 6:4). Her task may have been to communicate to the people messages by which the hope of deliverance was kept alive during the dark years of oppression. She may have taught, admonished, and reproved the people. Here, at the Red Sea, however, she appears as an inspired and talented singer and musician. She must have been more than 90 years of age at the time (see Ex. 2:4; 7:7).

The sister of Aaron. Though Miriam was, of course, Moses’ sister as well, and had been instrumental in protecting him during infancy, she is here called the sister of Aaron. This perhaps indicates a subordinate position in relation to that held by Moses, but comparable to that of Aaron, who was himself subordinate to Moses (see ch. 4:16).

Took a timbrel. The instrument played by Miriam and her women accompanists was either a tambourine or a hand drum. Modern scholars specializing in the history of ancient musical instruments favor the latter translation. The same word for timbrel, toph, is used in modern Hebrew and Arabic to designate a hand drum. Ancient Egyptian pictures of this instrument show it made of a wooden hoop and two skins, but without jingles or sticks. It is beaten by the hand of the player. In the Bible this instrument is usually played by women (Judges 11:34; 1 Sam. 18:6; Ps. 68:25), as it was in Egypt, but sometimes also by men (1 Sam. 10:5). It often accompanied singing and dancing, probably to accentuate the beat, and was considered a joyful instrument. In the OT it is usually associated with merrymaking and praise.

All the women. The separation of men and women into distinct bands was an Egyptian custom, as likewise was the performance of dances by groups of men and women, who accompanied their steps with music. This custom seems to have been taken over by the Hebrews during their long sojourn in Egypt. In later times we find Hebrew women taking part in the victory celebrations, when they met the returning armies with music and song (see Judges 11:34; 21:21; 1 Sam. 18:6, 7; 29:5).

With dances. The use of dances in religious ceremonies, so contrary to Western ideas of decorum, has ever been acceptable to the Oriental mind and sentiment. Various examples of religious dancing are found in the OT narrative. David danced before the ark when bringing it to Jerusalem (2 Sam. 6:16), Jephthah’s daughter met her victorious father with dancing (Judges 11:34), and the virgins of Shiloh celebrated a feast in this way (Judges 21:21). Dancing is also mentioned with approval by the psalmist (Ps. 149:3; 150:4). The dancing of Bible times was an outward expression of holy joy, entered into in the same spirit as songs of praise or prayers of thanksgiving. It was distinctly an act of worship, and God accepted it as such (cf. John 6:37). Modern social dancing bears no resemblance whatever to the religious dancing of Bible times, for in it there was no mingling of men and women, and the only objective of the participants was the expression of love, devotion, and thanksgiving to God. Ancient dancing was an integral part of worship ritual.

21. Miriam answered them. Miriam, with her chorus of women, sang in response to the male chorus, probably at the termination of each stanza of the song (after vs. 5, 10, 18). The words of Miriam’s refrain, “Sing ye to the Lord,” etc., were also the opening words of Moses’ song of victory (v. 1).

22. The wilderness of Shur. This is the desert region reaching from the eastern border of Egypt to the southern border of Palestine, and touching in the south the mountains of the Sinai Peninsula. It is mentioned several times in the patriarchal narratives (Gen. 16:7; 20:1; 25:18), and in the records of Saul’s and David’s victories over the Amalekites (1 Sam. 15:7; 27:8). It was through the southern part of this desert that Israel marched, in a southeasterly direction along the shores of the Red Sea. In Num. 33:8 this region is called the “wilderness of Etham.” If the interpretation given in the comment on Ex. 13:20 is correct, that Etham is an Egyptian word for a border fortress, it is easy to understand why the desert of Shur should also be called the desert of Etham.

Found no water. The Israelites, no doubt, carried a supply of drinking water in leather pouches, as Oriental peoples from ancient times have done. Knowing they were to enter the desert, the Israelites would not fail to take water with them, but a march of three days without finding more to replenish their exhausted supply would bring suffering to both man and beast. It was therefore imperative that they find wells or springs at certain intervals. Of all domestic animals used in the Near East the donkey was the most widely employed beast of burden for desert travel. The camel was found only occasionally prior to the 12th century b.c. Donkeys are able to travel for four days without water, but cattle, which the Israelites possessed in great numbers, could not possibly live without more frequent watering. For this reason a march of three days without finding water was about the limit the cattle could endure and not perish.

23. Marah. The first oasis south of Suez is the ФAin HawaЖrah. It lies on the ancient road to the Sinai copper mines, a few miles inland from the gulf and about 47 mi. from the town of Suez. The water is bitter. If its identification with the Biblical Marah is correct, the sweetening of its waters by Moses was not of a permanent nature. Although most commentators have accepted this identification, it should be noted that there are several bitter springs in the vicinity, one of them even more bitter than ФAin HawaЖrah.

24. The people murmured. They had murmured once before, on the western shore to the Red Sea (ch. 14:11, 12), and were to murmur many more times before their wanderings were over (see Ex. 16:2; Num. 14:2; 16:41; etc.). “Murmuring” would prove to be their common mode of giving vent to bitterness of soul at the difficulties regularly encountered. Since Moses was responsible for their departure from Egypt, and was their leader, their murmurings were in the first place directed against him. The men who serve their nation best are often least appreciated during their lifetime, and monuments are usually erected in their honor only after they have died.

What shall we drink? Though men will often swallow unpalatable water when their thirst is great, there is a limit beyond which nature cannot go. Even beasts refuse to drink the water of certain bitter wells in the Arabian Desert.

25. The Lord shewed him a tree. The name of this tree is not revealed. Several trees or plants belonging to different parts of the world are said to possess the quality of rendering bitter water sweet, but none of these have been found on the Sinai Peninsula. In fact, the Bedouins of the neighborhood, who consider the water of the ФAin HawaЖrah and other similar springs in the vicinity unpalatable, know of no means by which this water can be made drinkable. Hence there are but two possible explanations for this text. Moses was either directed to take a tree which had the natural quality of changing bitter water into sweet, which tree no longer grows in that area, or the transformation of the water was a direct act of God and the tree was only of symbolic significance.

An ordinance. After healing the water and satisfying the physical thirst of His people, God gave them an ordinance that was connected with the miracle by a promise (see v. 26).

There he proved them. From the time of their departure from Egypt to their entry into Canaan, God “proved” His people on many occasions—first at the Red Sea, now at Marah, later at Meribah (ch. 17:1–7), Sinai (ch. 20:20), Taberah (Num. 11:1–3), Kibroth-hattaavah (Num. 11:34), Kadesh (Num. 13:26–33), and elsewhere. These “proofs” were part of God’s attempts to train them, under comparatively easy circumstances, for the experiences they would face in Canaan.

26. If thou wilt diligently hearken. Here is recorded a wonderful promise. If God’s people would henceforth render strict obedience to all His commandments, then He would “heal” them as He had healed the water, and would keep them free from both physical and moral evil. Their physical well-being was therefore made dependent upon obedience. This great principle was true not only in the time of the Hebrews but through all ages. The physical well-being of the human race is still to a large extent dependent upon their regard for divine law. Those who disregard the laws that govern healthful living have but themselves to blame for the consequences. On the other hand, those who live according to divinely imparted instructions on health will experience a marked freedom from diseases. God is interested not only in man’s spiritual state but also in his physical state (see 3 John 2).

These Diseases. Some of these diseases are enumerated in Deut. 28:27, and reference to them is also made in Deut. 7:15. It is known that certain diseases have always been prevalent among the Egyptians with extreme severity, especially skin and eye diseases. During their long sojourn in Egypt the Hebrews were well acquainted with the diseases of Egypt.

The Lord that healeth thee. The Egyptian physicians were famous all over the ancient Near East, but extant texts show that they did not consider the power of healing to be their own, but their gods’. In their medical handbooks, some of which are now 4,000 years old, diseases are divided into three classes: (1) those that can be treated; (2) those that can be arrested; (3) those that cannot be cured. Though medical science has advanced tremendously since the days of Moses, the above classification still stands. The surgeon can make an incision, remove an organ, and sew up the wound, but he cannot heal it. The physician can administer certain drugs, which he knows to have certain effects on certain ailments, but there his skill ends. The actual healing process is performed by a power over which human science has no control. It is still true in the 20th century as it was in the time of Moses that God alone imparts healing. He is the Master Physician.

27. Elim. The next place of encampment has since ancient times been identified with the Wadi Gharandel, about 7 mi. south of ФAin HawaЖrah. This spot, with its plentiful supply of comparatively good water and its luxuriant groves of palms, tamarisks, acacias, and its tall grass, is even now one of the principal halting places between Suez and Sinai. The archeologist, Flinders Petrie, found a good supply of water in the valley both times he crossed it, first in December of 1904 and again in March of the following year, even though the winter had been very dry and rain had not fallen for several weeks (Researches in Sinai [1906], p. 12).

They encamped there. Since the Wadi Gharandel is joined by two comparatively more fertile valleys, the Wadi Useyt and the Wadi Tayibeh, it is possible that the Israelites used this opportunity for pasturing their cattle and resting them for several days before continuing on their journey. Mention is not made here of an encampment at Marah (see vs. 23–26), though it is so listed in Num. 33:8. The people probably halted at Marah no longer than necessary. Moses, who had traversed these regions before and knew every well and stream, probably assured the Israelites that they would find a fertile valley only a few miles beyond Marah.

Ellen G. White comments

1-27PP 288-292

1     EW 70; 4T 25

1, 2 Ed 162

1-16PP 288

6-11, 18-21Ed 162

21   Ed 39; PP 289

22-24PP 291

23-25MH 248

23-26MM 120

24   3T 85, 89, 339, 342

24-26SR 126

25   PP 291

25, 26  PP 292

26   CH 59; DA 824; MH 113; ML 135; MM 119, 277; SR 127

27   PP 292